注之言住也，言其连滞停住也。风注之状，皮肤游易往来，痛无常处是也。由体虚受风
邪，邪气客于荣卫，随气行游，故谓风注。其汤烫针石，别有正方，补养宣导，今附于后。
《养生方·导引法》云∶两手交拓两膊头面，两肘头仰上极势，身平头仰，同时取
势，肘头上下三七摇之。去膊肘风注，咽项急，血脉不通。
注之言住也，言其连滞停住也。人有先无他病，忽被鬼排击，当时或心腹刺痛，或闷绝
倒地，如中恶之类，其得瘥之后，余气不歇，停住积久，有时发动，连滞停住，乃至于死。
死后注易傍人，故谓之鬼注。
注者住也，言其连滞停住，死又注易傍人也。注病之状，或乍寒乍热，或皮肤淫跃，或
心腹胀刺痛，或支节沉重，变状多端，而方云三十六种，九十九种，及此等五注病，皆不显
出其名，大体与诸注皆同。
转注，言死又注易傍人。转注之状，与诸注略同，以其在于身内移转无常，故谓之转注
注者住也，言其病连滞停住，死又注易傍人也。人有阴阳不调和，血气虚弱，与患注人
同共居处，或看侍扶接，而注气流移，染易得上，与病者相似，故名生注。
人有病注死者，人至其家，染病与死者相似，遂至于死，复易傍人，故谓之死注。
注者住也，言其病连滞停住，死又注易傍人也。凡云邪者，不正之气也，谓人之腑脏血
气为正气，其风寒暑湿，魅 魍魉，皆谓为邪也。邪注者，由人体虚弱，为邪气所伤，
贯注经络，留滞腑脏，令人神志不定，或悲或恐，故谓之邪注。
“注”的意思是停留，指病邪连续阻滞、停驻在体内。风注的症状表现为皮肤游走不定，疼痛没有固定位置。这是由于体质虚弱感受风邪，邪气客居于营卫之间，随着气血运行而游走，所以称为风注。治疗风注的汤药、针刺和砭石疗法另有专门的正方，补益调养和导引功法，现在附在后面。《养生方·导引法》说：双手交叉推拓两肩膊及头面部位，双肘向上仰至极限姿势，身体平直头部后仰，同时取势，肘部上下摇动二十一次（三七一）。可以去除肩膊肘部的风注，缓解咽喉颈部拘急，疏通血脉不通。
“注”的意思是停留，指病邪连续阻滞、停驻在体内。有的人先前没有其他疾病，突然被鬼魅排击，当时或者心腹刺痛，或者闷绝倒地，如同中恶之类的症状。等到病情好转之后，残余的病气未断，停驻积聚日久，有时发作，连续阻滞停驻，甚至导致死亡。死后病气会传染给旁边的人，所以称为鬼注。
“注”就是停留，指病邪连续阻滞、停驻，死后还会传染给旁边的人。注病的症状，有的忽冷忽热，有的皮肤瘙痒跳动，有的心腹胀痛刺痛，有的四肢关节沉重，变化形态多样，但医方中说有三十六种、九十九种，以及这五种注病，都没有明确列出它们的名称，大体上与各种注病相同。
转注，指死后病气又传染给旁边的人。转注的症状，与各种注病大致相同，因为病气在体内移动转移无常，所以称为转注。
“注”就是停留，指病邪连续阻滞、停驻，死后还会传染给旁边的人。如果人体阴阳不调和，血气虚弱，与患注病的人共同居住，或者看护扶持接触，那么注气就会流动转移，染病传染给人，症状与患病者相似，所以称为生注。
有人因患注病而死，其他人到了那人家中，染上病气与死者症状相似，最终也导致死亡，又再传染给旁边的人，所以称为死注。
“注”就是停留，指病邪连续阻滞、停驻，死后还会传染给旁边的人。凡是说“邪”，指的是不正之气。认为人的脏腑血气是正气，而风寒暑湿、魅魍魉等，都称为邪气。邪注，是由于人体虚弱，被邪气所伤，邪气贯穿注入经络，留滞于脏腑，使人神志不定，或悲伤或恐惧，所以称为邪注。
"Zhu" (Transmission/Infection) means to stay or remain, referring to the continuous obstruction and stagnation of pathogenic factors within the body. The manifestation of Feng Zhu (Wind Transmission) involves skin sensations that wander and move about, with pain having no fixed location. This occurs because a deficient constitution is invaded by Wind Evil; the evil qi lodges in Ying Wei (Nutritive and Defensive Qi), wandering along with the flow of Qi and Blood, hence it is called Feng Zhu. Decoctions, acupuncture, and bian stone therapies for treating Feng Zhu have separate standard prescriptions. Tonifying nourishment and Daoyin (guiding and pulling exercises) methods are appended hereafter. The *Yangsheng Fang* (Prescriptions for Nourishing Life) · *Daoyin Fa* (Method of Guiding and Pulling) states: Cross hands to push against both shoulders, arms, head, and face; extend elbows upward to the extreme limit; keep the body level and head tilted back, assuming this posture simultaneously; shake the elbows up and down twenty-one times (3 x 7). This removes Wind Transmission from the shoulders and elbows, relieves stiffness in the throat and neck, and unblocks blood vessels.
"Zhu" means to stay, referring to the continuous obstruction and stagnation of pathogenic factors. A person who previously had no other illness may suddenly be struck by ghostly forces. At that moment, they might experience stabbing pain in the heart and abdomen, or faint and fall to the ground, resembling conditions such as Zhong E (Sudden Collapse due to Evil Influence). After recovering, the residual pathogenic qi does not cease; it lingers and accumulates over time. It occasionally flares up, causing continuous obstruction and stagnation, potentially leading to death. Upon death, the transmission passes to those nearby, hence it is called Gui Zhu (Ghost Transmission).
"Zhu" denotes staying, meaning the disease obstructs and stagnates continuously, and upon death, transmits to others nearby. The symptoms of Zhu diseases include alternating chills and fever, skin itching or jumping sensations, distending and stabbing pain in the heart and abdomen, heaviness in the limbs and joints. The variations are manifold. Although medical texts mention thirty-six types, ninety-nine types, and these five specific Zhu diseases, their specific names are often not explicitly stated. Generally, they share similarities with various other Zhu diseases.
Zhuan Zhu (Rotating Transmission) refers to the transmission of the disease to others even after death. The manifestations of Zhuan Zhu are roughly similar to other Zhu diseases. Because the pathogenic factor moves and shifts unpredictably within the body, it is called Zhuan Zhu.
"Zhu" means to stay, referring to the continuous obstruction and stagnation of the disease, which transmits to others after death. If a person has disharmony of Yin and Yang, and deficiency of Blood and Qi, and lives closely with someone suffering from a Zhu disease, or provides care and physical support, the transmission qi may flow and transfer, infecting the caregiver. The symptoms resemble those of the patient, hence it is called Sheng Zhu (Living Transmission).
If a person dies from a Zhu disease, and another person enters their home, contracts the pathogenic qi, develops symptoms similar to the deceased, and subsequently dies, then transmitting it further to others, it is called Si Zhu (Dead Transmission).
"Zhu" means to stay, referring to the continuous obstruction and stagnation of the disease, which transmits to others after death. "Xie" (Evil/Pathogen) refers to abnormal qi. The healthy Qi of the Zang-Fu organs and Blood is considered Zheng Qi (Upright Qi), whereas Wind, Cold, Summer-heat, Dampness, and malevolent spirits are all classified as Xie Qi (Pathogenic Factors). Xie Zhu (Evil Transmission) occurs when a weak constitution is injured by pathogenic factors. The evil qi penetrates and injects into the meridians, stagnating in the Zang-Fu organs, causing mental instability, manifesting as sadness or fear. Hence, it is called Xie Zhu.